Archiv/Paratexts

From Theatrum Paracelsicum


Anonymous

The preface addresses the reader regarding the writings of Theophrastus Paracelsus, who was admired by many for his intellect despite his simple demeanor. The author is publishing previously unreleased work by Paracelsus, including his commentary on Hippocrates' Aphorisms and treatises on corals, St. John's Wort, and water pepper. Rather than praising these works themselves, the author urges readers to form their own opinions, as they are self-evidently useful and good. The author criticizes those who unfairly mock or belittle Paracelsus' work out of jealousy, and warns against pseudodisciples who claim to follow Paracelsus but fail to truly understand or utilize his teachings, instead attacking those who disagree. The author reminds readers that greatness should be imitated in virtue, not vice, and such pseudodisciples should prove their understanding through action, not just sharp writing. Lastly, the author asks for the reader's understanding for any errors in the text, which stem from limitations in the original copy used for this publication, not from negligence or carelessness.

The text suggests that a person, believing themselves to be knowledgeable, hastily interpreted some magical figures. However, as understanding magical art requires more than a cursory interpretation, their efforts were deemed fundamentally useless, despite initial positive reception.

The reader is informed that this edition of the "Archidoxes" books by the renowned physician and philosopher Theophrastus Paracelsus is more accurate than prior versions, as it is derived directly from the author's original handwriting. In addition, a previously unpublished treatise on minerals, from Paracelsus' book on Natural Things, has been included. Despite earlier editions of the works on vitriol and sulfur being flawed, this version aims to present them in their entirety as originally intended by the author. The goal is to disseminate Paracelsus' works widely, enlightening many with his revelations about nature, under the conviction that knowledge kept hidden is of no benefit to anyone.

The reader is informed that the book has been preserved in its original, simple German language without any alterations or improvements. This is to illustrate the faithfulness of its intent and to highlight the linguistic evolution over time. The book, deemed a divine gift, was intended for devout individuals rather than the godless. Therefore, it is primarily intended to benefit pious Christians.

The poem expresses the author's stance on the value of practical experience over theoretical learning. The author questions if anyone wonders why they write about unfamiliar matters that even learned people do not know, despite their extensive studies in various renowned universities. These scholars have spent much time and money on education, yet their extensive reading doesn't equate to understanding if they fail to grasp the essence of their learning. Notable figures like Plato and Aristotle didn't gain their wisdom solely from reading. Therefore, reading and traveling are of little use without hands-on practice. The author emphasizes that they know their craft through practice, as direct experience often reveals the truth where written words may deceive. Much like a handpost that points the way without traversing it, writings can guide towards many arts, but true understanding comes from hands-on practice. The author finishes by saying they are unaffected by envy, for they have achieved through their work what hundreds could not achieve through reading.

The texts provided are a collection of epitaphs written by the friends of Theophrastus Paracelsus, as a testament to their piety and goodwill towards him. 1. The first epitaph states that under a small mound rests Theophrastus, a man of great renown. He was a prolific healer who could treat various diseases and even alleviated leprosy through his art. He cured incurable dropsy but ultimately succumbed to the inexorable death. The reader is asked to say the final words. 2. The second epitaph affirms that Theophrastus's body rests in an urn, and that even the famed Aristotle was not his equal. 3. The third epitaph remembers Theophrastus as a Swiss physician of unmatched medical skill, integrity, and charity towards the needy. It mentions his age at death but does not specify it. 4. The fourth epitaph commemorates Theophrastus as the only physician who could cure gout, leprosy, dropsy, and humoral imbalances. 5. The fifth epitaph suggests that readers should not be surprised that even people like Theophrastus, who seemed worthy of immortality and had few equals in medical arts, are mortal. Nonetheless, he will be immortal in the eyes of God. 6. The sixth epitaph portrays Theophrastus as a distinguished physician, level-headed in all fortunes, devoted to fairness, kindness to the poor, and religious. His death is mourned by all good people. 7. The final epitaph is for Theophrastus, a highly skilled physician whose death robbed the world of a man of complete learning, who saved many who were on the brink of death. The epitaph is placed by N. Setznagel, a citizen of Salzburg, out of piety. It also mentions his lifespan and death but does not specify them.

Albrecht, Johann (Wimpinaeus)

An author is expected to offer poems to his teachers to express gratitude, as is customary for those honored in Philosophy. However, Johann Albrecht chose to compose a speech on the study of Philosophy instead, aiming to inspire the youth to follow its precepts. He asks the Michael Wagner to accept the speech as a pledge, explaining that it was written in a short time without external resources.

Johann Albrecht greets the learned men studying philosophy at the Ingolstadt Academy and acknowledges the vast knowledge required to become well-versed in the complex of arts. He emphasizes the importance of internal and external mental faculties and actions, as well as experience in pursuing the name of philosopher. Johann draws a comparison between the sun illuminating the minds of people with its light and philosophy illuminating the minds of philosophers. He urges critics to cease their calumnies and encourages everyone to diligently apply their minds to these noble studies to become worthy of the name of philosopher. Johann expresses gratitude towards his esteemed teachers and promises to devote all his effort and work to every matter and every place.

Johann Albrecht discusses the troubling rise of false prophets and teachers within Christianity, expressing concern about their distortion of the teachings of Christ. He specifically criticizes Martin Kemnitz and Johann Zanger for their writings which he perceives as an attack on the Church and its doctrines. Despite his status as a layperson, Wimpinaeus feels compelled to defend the Church, expressing hope that those spreading false teachings might return to the true faith. He emphasizes his devotion to the Catholic Church and its teachings, invoking the Spirit of God as the ultimate guide to truth.

Johann Albrecht addresses Count Friedrich of Oettingen, praising his devout commitment to the Catholic Church. Albrecht highlights the historical battles fought by faithful defenders of the Church against its enemies, contrasting their valor with the defeat suffered by heretics. He urges Count Friedrich to unite all Christians against the common enemy and speak with one voice in defense of the faith. Albrecht warns against false teachers who use deceptive tactics to lead people astray, mixing the words of the Gospel with poisonous flattery. He commends Friedrich Staphylus as a courageous defender and refutes the writings of Cyriacus Spangenberg, emphasizing the unwavering strength of the Catholic faith.

Johann Albrecht argues that it is not beyond the dignity of a prince to know which doctors to trust, which medicines to allow or prohibit, and which ones to prefer over others. Vuimpinensis discusses the importance of natural medicine and the works of authors, such as Theophrastus Paracelsus, and how they can be used to understand medicine. He also explains his approach to medicine, which involves breaking down natural things into their individual parts and reassembling them in a purified form.

Johann Albrecht discusses the story of Adam and Eve and their disobedience to God's commandment, resulting in their expulsion from Paradise and spiritual death. The author also criticizes scholars who rely solely on reason and philosophy to understand nature, rather than divine light and experience. The author praises Theophrastus Paracelsus, who delved deeply into the mysteries of nature and medicine, and provides remedies for various diseases, unlike other doctors who are helpless against them. The author dedicates these books to Duke Albrecht of Bavaria as a patron of scholars and naturalists, who supports and illuminates the world with intelligence, wisdom, justice, counsel, and power.

Johann Albrecht discusses the suppression and secrecy surrounding Theophrastus' healing methods. He suggests that Paracelsus's best books have been kept hidden, leading to only a few individuals truly understanding his teachings. To honor Paracelsus and prevent his work from being dismissed, Albrecht emphasizes the need to bring Paracelsus's main books to light. The text also acknowledges the excellence of Paracelsus's previously published works but notes the complaints about their obscurity. Albrecht emphasizes the importance of skilled practitioners who are grounded in nature and philosophy. Albrecht warns against attempting to prepare advanced substances without proper understanding. He further explains the significance of "Mercurium Vitae" and its role in the highest medicine. Albrecht assures the reader that nothing has been omitted from the collection and expresses his intention to publish additional books, provide observations and annotations, and clarify Paracelsus's philosophical and medical foundations.

Ambrosius, Marcus

Ambrosius discusses the ancient philosophical belief that true wisdom is attained through self-knowledge, calling man a "microcosm" or a reflection of all of creation. He emphasizes the importance of understanding our natural world - the universe and the four elements - which are intricately tied to our existence. Ambrosius commends the scholars of the past, such as Plato, Aristotle, and Democritus, but critiques their tendency to restrict their understanding to earthly matters while overlooking or simplifying heavenly ones. He highlights the insights of Paracelsus, who dived deeper into understanding the creations of God, arguing that his teachings align better with Christian beliefs than those of Aristotle or any other philosopher. Ambrosius uses the example of the Aristotelian explanation of wind and critiques it as inadequate, suggesting that a deeper divine influence is at work. He urges the reader to study diligently, avoid quick judgement, and compare various philosophic perspectives before forming an opinion.

Aretius, Benedictus

Aretius is sending a book to a distinguished person who he believes is the most suitable to be its patron. He recounts his experiences during the war, his friendship with his roommate, and their shared interest in the study of herbs. The author also mentions his acquaintance with several doctors and their gardens. He asks the distinguished person to support the book and not deny his patronage. Finally, he asks those who may be offended by the book to respect their freedom to pursue their studies and use their own judgment.

The preface is addressed to the reader of a new medical and chemical booklet, whose author remains anonymous. The author is believed to be learned, discussing concepts like heat and cold, and seems to possess a unique healing method. The reader is encouraged to interpret the author's obscure language with clarity and without bias. It is mentioned that the booklet can be beneficial to the healing method and chemical arts if the technical terms are interpreted properly. The author's style is characterized as cryptic and critical, and it's suggested that these elements need to be understood for the benefit of all. A list of philosophical terminologies that require explanation is provided. The critical aspect is noted as being harsh towards other authors. The booklet praises only Hippocrates, Raymond, Arnold of Villanova, and Albucasim, while condemning many other scholars, including Galen, Pliny, Dioscorides, Platearius, and Albert the Great, among others. The preface concludes by noting the imperfection and diversity of human opinion, stating that even the most polished geniuses often face disagreement. The addition of brief summaries and outlines for each chapter, derived from the collections of Euchopoedius, is also mentioned. These summaries, while concise, may lack coherence as they resemble notes taken by students. The reader is urged to read and form their own judgement.

The text is addressing the reader, noting that in order to make good use of the space on the paper, it provides a collection of certain, potentially useful, items gathered from various sources by Paracelsus.

Berg, Adam

The printer informs the reader that they had to rush the initial print of this work, and as a result, some errors may have occurred unintentionally. However, they assure the reader that the following edition will be thoroughly checked and should be free of any errors.

Birckmann, Theodor

The author asks the reader for understanding regarding the printing quality of the book by Paracelsus on gout and other diseases, as it was hastily put together from fragments of Paracelsus' work. They encourage the reader to overlook any perceived imperfections and attribute them to the author's unique style or the original manuscript, which the author followed as faithfully as possible. The author also assures the reader that if this work is appreciated, they will soon see more books by Theophrastus in print. In conclusion, the author asks the reader to accept the book with good faith.

Bodenstein, Adam von

As is customary among scholars, Bodenstein has chosen an esteemed and wise figure to whom he can present his work for protection and acceptance. He admires the Abbot's love for the arts, gardens, distillation, and the orderliness of his monastery. Impressed by the Abbot's virtues, Bodenstein sends his book to him, hoping that it will be received with humility and grace. He also prays that if anyone derides the book out of envy, they will remember his goodwill as the sender rather than the smallness of the book. Lastly, Bodenstein promises to continue serving the Abbot and Jesus Christ.

Bodenstein acknowledges that, like a craftsman constructing a building on a public street, his work will not please everyone and will face criticism. He draws a parallel to three drinking companions who cannot agree on their choice of wine, emphasizing that different people have different preferences. The author discusses his book, specifically focused on twelve plants associated with the zodiac signs. Bodenstein his willingness to learn from those with more knowledge and expresses his belief in the influence of celestial bodies on plants and humans. Despite knowing that this influence is not essential but can occur, he apologizes for not catering to everyone's opinions and express their dedication to understanding and describing the nature of these twelve plants. He also mentions the possibility of providing further information on other plants in the future if it proves beneficial to the reader.

Bodenstein concludes his work on the twelve signatory herbs, asking for understanding due to the brevity of his descriptions. He mentions that the pursuit of these herbs was an expensive and challenging task and expresses frustration over people who, with deceptive intentions, tried to exploit his knowledge. Despite these issues, he completed the work due to his commitment to some honorable people. Towards the end, a root-digger presents him a beautiful plant from the mountains, which Bodenstein struggles to name. A theologian suggests it might be Asterion, Solsequium, or Lunaria, plants believed to have alchemical properties. Bodenstein expresses skepticism towards this claim, mentioning his past experiences with Lunaria. He has seen Lunaria in different places and conditions but denies any metallic properties in it. He concludes, refusing to further engage with people trying to exploit his knowledge.

Bodenstein expresses gratitude for the good deeds of Heinrich and his mother, Anna Martroffin, who he remembers fondly. Bodenstein indicates that he has been asked to transfer certain practices, which he assumes pertains to the study of Mathematics, a subject in which Heinrich appears to have an interest. Despite his busy work schedule, Bodenstein hopes that his efforts will be well-received by Heinrich, as before. (generated by Chat-GPT)

Bodenstein reflects on his skepticism towards alchemy and the transmutation of metals. He expresses his initial doubts and criticisms of alchemists, considering the art to be deceitful and contradictory. However, his perspective begins to change after discussions with knowledgeable individuals who argue for the possibility of alchemical transformations. Bodenstein contemplates the relationship between nature and art, noting that humans can aid or hinder natural processes in various domains. He proposes that metals, like other natural substances, can be perfected and transformed through the imitation and assistance of nature. By observing and imitating the natural processes involved in the formation of metals, he suggests that skilled artisans may be able to produce more perfect metals. Bodenstein draws parallels to other domains where humans assist and enhance natural processes, such as agriculture and food production. He argues that if humans can aid in the growth and development of other natural entities, it should be possible to do the same with metals. Bodenstein discusses various topics related to alchemy and the transformation of materials. He mentions examples of natural phenomena, such as chicks hatching from eggs and worms growing from horse hairs and also explores the idea of transforming metals and the existence of the Philosopher's Stone. Bodenstein describes encountering an old man who demonstrates the art of transforming metals and teaches him about the subject. Bodenstein emphasizes the need for knowledge, patience, and piety in pursuing alchemy.

Brentz, Andreas

Dorn, Gerhard

Dorn acknowledges his debt of learning to Bodenstein and to their common mentor, Theophrastus Paracelsus. The letter laments the ungratefulness and shortsightedness of their contemporaries, especially university scholars, who deride Paracelsus for his unconventional writing style and ideas. Dorn champions Paracelsus's contributions to medicine, physics, and metaphysics and asserts that truth will eventually triumph. In conclusion, he urges Bodenstein to continue advocating for Paracelsus's work and ideals, expressing faith in Bodenstein's commitment to the cause.

Dorn laments that many who are ignorant of Paracelsus's teachings disgrace him, even though Paracelsus surpassed other physicians in both experience and skill. These critics, Dorn says, fail to acknowledge their own ignorance while Paracelsus strived to educate and elevate those skilled in their art. Dorn encourages the learned to admire Paracelsus's achievements rather than condemn him. He criticizes those who deride the advancements made by Paracelsus and others in the medical arts, and suggests that this is due to envy and a lack of understanding. Dorn also critiques those who misappropriate the teachings of Paracelsus for their own gain, using his advanced knowledge without understanding it, and discarding those who have truly studied and practiced under his guidance. He calls on his peers to resist such behavior, defend the legacy of Paracelsus, and remain committed to his teachings, despite the slander and misinterpretation that followed his death. Finally, Dorn signs off by reminding his peers of their duty to their teacher, Theophrastus Paracelsus, and the need to continue his work and preserve his legacy.

Dorn urges the reader to read and re-read the book carefully, assuring that if done correctly, he can uncover the beautiful secrets of the art. Dorn mentions the value of practical application over theory, highlighting his own experiences of learning more from mistakes and failures than from passive reading. He also cautions the reader about the potential pitfalls of overreaching, warning against using alchemy for the transformation of common metals.

Dorn states he has composed a key to understanding Alchemy, offering a demonstration of its stages to serve as a guide for those interested in the subject. Dorn acknowledges the criticism he might face from individuals who are resistant to new ideas, particularly those not widely taught or accepted in traditional academic environments. He argues that experience is often a more powerful teacher than formal education and that philosophical truth is not determined by polished speech or complicated arguments. Dorn emphasizes that the principles outlined in his work may have moral implications, serving to guide ethical conduct, not just physical transformations. He argues that one must progress through philosophical stages to truly understand and apply Alchemy. The preface concludes with a discussion about the misconceptions of Alchemy, explaining that the true value lies not in the mythical transmutation of metals into gold, but in its potential application in healing the human body. Using this philosophy, he argues, one can achieve divine help in treating illnesses, thus improving overall health.

In this preface to a book, Dorn explains his decision to add a new title to a work of Paracelsus. He notes that many readers, who form judgments without fully understanding a text, might be deterred by the term 'Vexation' in the original title. The author hopes that the additional title will encourage these readers to delve deeper into the text and gain a proper understanding. He explains that Paracelsus embedded deep mysteries in his works, making accurate translations and interpretations a challenging task. Paracelsus wrote this work primarily to support those seriously committed to the study of Alchemy ('Pyrophilists'), encouraging them to endure its challenges patiently. The author believes the term 'Pyrophilia' encapsulates the spirit of the book and hopes that the revised title will better guide and serve its intended readership.

The translated texts primarily deal with the preparation and use of various tinctures, such as those of gold, oil, coral, balsam, antimony, and philosophers' salt, with particular emphasis on their relevance to the treatment of serious diseases. Dorn also addresses criticism from a Parisian Doctor, Leo Suavius, who he accuses of being driven by envy rather than reason in his critiques. Dorn invites readers to compare the works and discern the truth for themselves, and he asserts his right to refute any further criticisms Suavius might levy against his translations.

Dorn defends Paracelsus's teachings, criticizes traditional scholastic and pagan philosophy, and advocates for Paracelsus's approach to learning, which is based on experience and practical work. Dorn contends that Paracelsus's works, though fragmented and criticized by detractors, offer valuable insights into natural philosophy and medicine. He highlights the value of empirical knowledge and laments the misinterpretation and misuse of Paracelsus's work by those who focus solely on theory. Dorn also argues that Paracelsus was divinely chosen to reform traditional philosophy and medicine, and he requests the Prince's protection and patronage in defending Paracelsus's teachings.

This text is an Apology where the author defends Paracelsus against accusations typically levelled against him by his adversaries. The detractors claim that Paracelsus wrote his books while inebriated and that he wrote in the vernacular because he was ignorant of Latin. The author refutes these accusations and suggests that they are slanderous rumors spread by those who are resistant to the truth that Paracelsus brings forth. He goes on to argue that such criticisms do nothing to diminish the value of Paracelsus' work and that the naysayers, in their attempts to defame Paracelsus, only end up discrediting themselves. The text ends with a plea to the reader to form a fair judgment and not to fall for false rumors and slanders.

Dorn metaphorically presents his work as a fledgling bird that he sends out into the world despite threats from detractors. He suggests that his work may seem unworthy due to its tattered appearance and style, but emphasizes the importance of the truths it contains. Dorn believes these truths align with natural principles and hopes that they could lead to significant advancements, such as in the field of medicine. Despite anticipating criticism, he hopes Prince Frederick will protect and support his work because of its dedication to exploring natural laws and the pursuit of truth.

Dorn criticizes the conventional study of Natural Philosophy for its lack of practical application and suggests a more beneficial, ancient philosophy which has been suppressed over time. He is inspired to teach this philosophy, which he believes was originally shared by ancient Egyptians and later preserved by Hermes Trismegistus. Despite the knowledge being criticized and dismissed by some, the author insists on its value and truth. The work is structured in two main parts: theory and practice. The theoretical section covers the life cycle of natural things, the transformation of things both naturally and artificially, and the concept of formlessness and health. The practical section will demonstrate necessary tools, the use of furnaces, and a guide to manual practice. The author invites readers to approach his work with open minds, to learn from it, and to add their own insights if they can.

Dorn discusses his work translating the philosophical writings of Theophrastus Paracelsus from German into Latin. He believes Paracelsus's work is more sincere and in accordance with Christian religion than many earlier writings. He specifically mentions works on Meteors, the Womb, and the first three substances and principles of things. Dorn criticizes those who use pagan texts to try to refute Paracelsus's writings, and he urges his detractors to try to refute his works based on philosophical and religious merit rather than using human authorities. Dorn hopes that the Prince, who he notes respects truth above all else, will protect Paracelsus's works from slander and assist in the reform of abuses he left behind.

Dorn discusses his efforts to translate the philosophical works of Theophrastus Paracelsus from German into Latin for a wider audience. He reveals that certain Astronomical and Astrological works of Paracelsus have recently come to his attention. These works only contain a portion of Paracelsus's ideas, but Dorn believes they hold great value. He expresses his commitment to make these teachings accessible to foreign nations like France and Italy, believing that wisdom is not only for one's own benefit, but for the collective good. He requests Prince Charles's support and patronage to assist in his endeavors. Dorn hopes that with the Prince's backing, they could resist those opposing the truth and complete this important work for the benefit of all.

Dorn seeks Egenolph's patronage for his Latin translation of the works of Paracelsus, originally written in German. Dorn reveals that he undertook the translation project due to the high demand in France and other foreign countries to understand Paracelsus' works. Despite the renowned scholar's native Germany undervaluing his teachings, Paracelsus is highly celebrated abroad. Dorn sees his mission as one of introducing Paracelsus' overlooked wisdom to regions where it would be cherished. However, his efforts have met opposition from those who hold portions of Paracelsus' legacy. They fear losing control over the scholar's teachings and criticize Dorn's translations, believing them to be crude or plain. Dorn challenges these critics to produce their own faithful translations or refrain from criticism altogether. He accuses some of holding back key teachings and others of publishing Paracelsus' works under their own names, actions he considers more disgraceful than ambitious. Dorn holds a strong conviction that his translations, even if they're in a "rough style," will shine a light on Paracelsus' teachings. He is motivated by a desire to see Paracelsus' wisdom shared more widely, for the betterment of mankind and the honour of Germany.

Dorn expresses gratitude for the Prince's patronage. He discusses his endeavors to unravel nature's secrets and theology, accessible only to the enlightened, while maintaining discretion. Dorn indicates his contributions to alchemy and support for those committed to hidden studies. He dedicates his work to the Prince, seeking to safeguard the contained truths against suppression.

Dorn explains the complexities of understanding the enigmatic teachings of Hermes, stressing that they have been interpreted differently by various scholars based on their intellectual capacity. However, Dorn expresses a unique interest in the medicinal application of these teachings for the benefit of society. Hermes' teachings are not only about metaphysical matters or transmutation of metals, but also applicable to the natural world, including plants and animals. Dorn encourages the reader to learn and understand the universal medicine, a concept which seems to imply a cure or solution that can address all diseases or problems, transcending the categories of mineral, vegetable, and animal. He ends with an invitation to the reader to study the following text in depth, as well as a warning: understanding these teachings will require a significant effort. Despite the difficulty, Dorn encourages the reader to persist, promising that their hard work will be rewarded.

Dorn expresses his dismay at how many Christian philosophers and physicians remain "entangled in pagan darkness," failing to incorporate theological understanding into their practices. He criticizes their separation of philosophy, theology, and medicine, suggesting that philosophy serves as the bridge between the divine and human realms. Dorn speaks highly of Paracelsus for his unique approach, which integrates spiritual enlightenment and empirical discovery to advance medical knowledge. He then sets out to elucidate Paracelsus' Spagyric process, which involves understanding the correlations and interconnections of the world and the human being. Dorn details Paracelsus' philosophical and medicinal principles and criticizes the adversaries of Paracelsus for their unwillingness to learn from him, attributing this resistance to envy and their desire for personal gain. Dorn ends the dedication with his intent to translate the works of Paracelsus from German to Latin, hoping to make Paracelsus' insights more accessible to non-German speakers. He emphasizes that his motivation is not for personal glory but to spread knowledge and truth.

Dorn praises August's support for literature and fine arts, especially Medicine. He seeks patronage for the Latin translation of Theophrastus Paracelsus' surgical books from German, which will make them accessible to those unfamiliar with German. He recognizes that Paracelsus' works, while desired worldwide, face opposition from those clinging to familiar, yet unjust and false methods, fearing loss of status and profits. He laments that corruption often overshadows truth and argues that embracing truth leads to unshakeable conviction. Dorn defends Paracelsus against detractors who criticize him without understanding his principles, arguing that any alleged weaknesses only further demonstrate his exceptional abilities. For instance, if Paracelsus lacked Latin skills, it proved his divinely bestowed gift of surpassing the Latin and Greek scholars in doctrine. His choice to live among commoners was seen as humility. Dorn stresses that his focus is on the content of Paracelsus' teachings, not the elegance of the language in which they are expressed, deeming those overly concerned with language as 'ignorant chatterboxes.' He observes that attempts to malign Paracelsus only serve to further promote his teachings.

Dorn laments the decline of the arts and knowledge in the current age, compared to earlier times, particularly in the realm of philosophy and magic. He emphasizes how these fields, initially pure, have been corrupted over time. Dorn extols Paracelsus for his efforts to restore the original and true essence of philosophy and magic, in the face of false accusations and misunderstanding from his adversaries. These detractors, led by their ignorance and influenced by the Devil, wrongfully label Paracelsus as a Necromancer because he knew the powers of the higher and lower worlds, and was a diligent experimenter. Dorn defends Paracelsus's magic as a form of wisdom, beneficial and medicinal to mankind, and aligned with God's teachings and the Holy Scriptures. He emphasizes that Paracelsus's works aimed to heal diseases, preserve human life, and maintain health, and contained nothing that would harm one's neighbor. He also warns of the misuse of magic, stating that those who abuse it for evil would justly face punishment. Dorn requests the adversaries of Paracelsus to publicly provide grounded reasons from the Gospel, if they believe any of Paracelsus's teachings contradict God's commandment. He shows willingness to withdraw his support if such evidence is provided. Finally, Dorn implores Prince Frederick to protect and support Paracelsus's philosophy, hoping that upon understanding the nature's hidden mysteries contained within these teachings, the Prince would help in defending Paracelsus's works from his detractors.

Dorn criticizes the decline in the value of ancient wisdom and metaphysics in favor of material wealth and superficial beauty. He praises those who seek deeper truths, seeing value in the humble and the overlooked. The author also criticizes the widespread acceptance of pagan Physics and Metaphysics over their true forms. He entrusts his works to Prince Ludwig, whom he believes is capable of uncovering nature's mysteries, and expresses his dedication to revealing higher truths despite societal disdain.

Erasmus von Rotterdam

Erastus, Thomas

Erastus expresses concern about the prevalence of Astrology, which he views as idolatrous. He criticizes how people depend on astrological signs for everyday decisions and argues this belief hinders physicians' work. He states his commitment to promoting the glory of God and plans to help common people understand the importance of relying on God's grace, rather than stars, by translating a book by Hieronymus Savonarola into German. He appreciates the princes' efforts in promoting God's name and concludes by expressing gratitude for translation assistance he received from Sebastianus Glaser, the chancellor.

Erastus recounts his first encounter with the works of Paracelsus. Initially dismissive of Paracelsus' complex language and unconventional ideas, Erastus revisits his work due to growing praise from respected individuals. However, upon deeper analysis, he finds more contentious material. Driven by a debate about the element antimony and encouragement from others (including the Duke's physician), he decides to refute Paracelsus' doctrines. He then completes the first part of his work focused on disproving Paracelsus' superstitious and magical remedies. Erastus dedicates his refutation to the Duke for three main reasons: the Duke's physician's encouragement, the prestige the Duke's name would bring to his work, and to dispel any notion of the Duke's approval of Paracelsus' contentious ideas.

Everaerts, Martinus

Fedro, Georg

Figulus, Benedictus

Finck, Rupertus

Flöter, Balthasar

Foillet, Jacques

Forberger, Georg

Gennep, Jaspar von

Gohory, Jacques

Gutteter, Achatius

H.L.L.

Hassard, Pierre

Hermanni, Philippus

Hester, John

Hippodamus, Johannes

Huser, Johann

Huser, Johann (Erben)

J.F.J.A.

Karl, Ägidius

Kieser, Franz

Kilian, Hans

Klebitz, Wilhelm

M.G.V.M.M.

Macer, Johannes Gregorius

Manlius, Christoph

Morbach, Achatius

Morel, Pierre

Morsius, Joachim

Nollius, Henricus

Olivier, Antoine

Palthenius, Zacharias

Paracelsus

Pauwels, Jan

Perna, Pietro

Pinaut, Gilles

Pratensis, Johannes

Schöneich, Peter

Schröter, Adam

Scultetus, Bartholomaeus

Stemler, Levinus

Suchten, Alexander von

Tatius, Marcus

Thalhauser, Wolfgang

Thölde, Johann

  • Dedication, 4 January 1602, Johann Thölde to Joachim Friedrich Kurfürst von Brandenburg and Katharina Markgräfin von Brandenburg; German

Thurneisser, Leonhard

Toxites, Michael

Volck, Pieter

Walch, Johannes

Zetzner, Lazarus

Zimmermann, Samuel

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